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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sin_v	3,111	5	9.7434	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08188	A day-starre for darke-wandring soules shewing the light, by a Christian controuersie: or briefely and plainely setting forth the mysterie of our saluation. Diuided into principles, obiections, and answeres. By Richard Niccolls, th'elder, of the Inner Temple London, Gent. deceased. Published for the generall benefit of all those who heartily, and with a true path desire their owne saluation: by I.C.	Niccols, Richard, of the Inner Temple.; I. C., fl. 1613.	1613 (1613)	STC 18526.5; ESTC S119830	27,183	96

A DAY-STARRE FOR Darke-wandring Soules Shewing the Light by a Christian Controuersie OR Briefely and plainely setting forth the Mysterie of our SALVATION DIVIDED INTO Principles Obiections and Answeres BY RICHARD NICCOLLS th' elder of the Inner Temple London Gent. deceased PVBLISHED For the generall benefit of all those who heartily and with a true path desire their owne Saluation by I.C. LONDON Printed for Iohn Budge and are to be solde at the great South-doore of Paules 1613. TO THE RIGHT HONOVRABLE and truely religious Lady the Lady ANNE GLEMHAM I. C. wisheth encrease of all godlinesse and vertue with the fruition of eternall HAPPINESSE Right Honourable AS euery good Artist laboureth with much paines to rectifie and bring into due forme and order the Art which hee himselfe professeth and seeketh all possible wayes and meanes to attaine to the perfection thereof adding thereto his owne practice and experience thereby to make it more facile and easie to be attained vnto by future Posterities and vnto them conueying it as it were a matter hereditarie and which by succession they ought to enioy Euen so ought euery true Christian with his best endeauours industrie and trauaile labour to finde out the true Principles and Grounds of Christian Religion and therein through his owne industry directed by the Spirit of the Highest daily seeke to attaine to the perfection of that blessed Truth which is the sole Directresse to eternall Happinesse and the profits of his Christian Labours to participate to all succeeding Ages And as none can profit in any Science without first knowing the Fundamentall Reasons and Grounds thereof so it is impossible for any man to attaine to the perfection of Christian Religion vnlesse hee be first instructed in the certaine and infallible Grounds and Principles of the same with which this worthy and religious Author was well furnished as by this ensuing discourse or Treatise made for the priuate vse of himselfe and his Wife who being a godly and religious Gentlewoman imparted the same to some few of her friends amongst whom my selfe as vnworthiest of those few had a written Copie which most Vertuous Lady remayning in my custody and the Author being a Gentleman vnder whom I had part of my Education and fearing lest this Orphant turned naked into the World without a Protector and Patron might by sinister and fatall occasion happen into the hands of some professed though priuate enemies and there be smothered by those irremarkable persons mentioned in the Reuelation to haue receiued the marke of the Beast depriuing the Author of his due and well deserued commendations and the World of so honest and religious a worke I could doe no lesse then cause it to be published as well for the generall good of the well-affected and religious as also for an Example and President vnto all men to imploy their labours in godly exercise for the benefit of their Christian Brethren And considering with my selfe where to bestow it I was embold●…ed by the inducement of diuers reasons to select your Ladiship as one most worthy to be the sole Patronesse and Protector of this godly Treatise knowing your Honourable Virtues and sinceritie of Religion to be such as are of force enough to make that commendable which onely by your Honours name is graced in respect of which and diuers other Honourable Curtesies for which I am oblieged to your Ladiship I most humbly present vnto your fauourable view and Honourable protection the zealous and truely religious labours of this godly Gentleman challenging nothing to my selfe but the imperfections in the harsh composure of the stile which if your Honour vouchsafe to receiue it may be that although in the perusing thereof your Ladiship shall not finde any matter which you are ignorant of yet may it confirme that which otherwise your Honour may doubt in or at least make it more euident by deliuering the Circumstances in more particular termes And as in the Author it deserueth a generall and perpetuall remembrance so doth it argue in him a most godly and good minde in labouring to finde out that which gaue a comfortable end to all his Labours for the which doubtlesse he now possesseth an vncorruptible and immortall Crowne of Glory in the World which shall neuer end To the which after many long and happy yeeres with much honor in this life liued to the glory of God and to the comfort and reliefe of his poore and afflicted Members the Lord bring your Honour with peace and quiet Conscience Your Honours solely deuoted in all seruiceable duty and dutifull Affection I. C. To the READER CHristian Reader how intricate and difficult a matter it is to content the various conceits of the generall multitude I doubt not but is well enough knowne to thee and how curious seeming Schollers are in perusing the labours of euery one daily experience makes it manifest who notwithstanding the benefit which they might reape vnto themselues by obseruation if without affectation of their owne inuention they would with mature Iudgement and aduised patience diligently read the good and godly Workes of Religious Persons doe studie with all diligence to lay some scandalous imputation not onely on the Author but the poore innocent Booke who would if it were possible laugh at their ignorance How then shall this poore Booke dare to aduenture it selfe among so many enemies but in hope of the kinde censure of the Learned godly and zealous Christians In expectation of which with their louing acceptance of the Fruits of the Authors Labours it dares oppose it selfe to the generall view of the world without fearing any the Calumnies of carping Zoilists or those which beare the irremarkable marke of the Beast mentioned in the Reuelation of S. Iohn And so rests thine to vse and peruse CERTAINE Grounds or Principles of Christian Religion briefely and plainely setting forth the Mysterie of our SALVATION The first PRINCIPLE EVery one of vs who by generation descend of Adam of our selues by Nature cannot so much as thinke any good thoughts much lesse doe any good deede but all our thoughts words and workes are onely euill continually Gen. 6. 5. Rom. 3. 9. Iohn 15. 5. Notes vpon the first Principle THE first cause of this our corruption is because that euery one of vs who come of Adam sinned in the same sinne that Adam sinned viz. In eating the forbidden fruis and are guiltie thereof before God Rom. 5. 12. Heb. 7. 9. 10. The reason hereof is because that Adam as our common Procurator or Factor Tam ad perdendum quam ad lucrandum did beare the person of vs all being then in his loynes Therefore looke what hee gained hee gained for himselfe and vs and looke what hee lost hee lost for himselfe and vs then being in his loynes 1 Cor. 15. ●…2 The second cause of this our continually sinning is because that euery one of vs who come of Adam are by Gods decree manifested and pronounced to Adam fallen

into this heauie punishment for our transgression in Adam viz. vvee are tainted with originall sinne This originall sinne is a corruption of the powers of the Soule and that not in some or in part but of all and wholy and so by this originall sin first wee are depriued not of some but of all good inclination and doe want not some but all goodnesse and secondly thereby we are inclined and prone not to some but to all euill and not onely inclined and prone but also naturally fruitfull not of some but of all sinnes as hauing the seeds of all sins bred within vs so that although sinnes doe not breake out in all men alike neither is any man found who putteth all sins in practise Yet take the most ciuill and best natured man in the World and by Nature the seeds of all sinnes are in him but the generall restraining grace of God doth many and diuers wayes restraine all men from comming into many sins chiefly for the good and quietnesse of his Church and also for the maintaining and vpholding the societie of the world Which restrayning grace of God if it should be withdrawne then euery man without exception would breake out into euery sinne to the vtter ouerthrow of all Societies and Common-weales The godliest and best men can best testifie of these inbred seeds of corruption for they best know what a do they haue with their corrupt natures and how difficult a thing it is to keepe them within the compasse of obedience Rom. 3. 9. 10. 11. The third cause of this our continuall sinning doth rise from the consequence of the two former causes viz. Euery one of vs Man or Woman high or low rich or poore borne in the visible Church or without as he commeth of Adam is borne of his father and mother for our transgression and originall sinne from and in Adam is hated of God is Gods enemy and the bondslaue of Sathan who vntill the time of regeneration raigneth and ruleth in the heart of euery one of vs and haleth euery one of vs forward to the height perfection of wickednesse so farre as he is permitted by the powerfull hand of God vvho will suffer neither wicked men nor the Diuell himselfe to put in practise euery wickednesse they could and would if God should withdraw his restrayning hand Ephes. 2. 2. 2 Cor. 44. 2 Tim. 2. 26. 1 Obiection It is against common reason say the Pelagians that all men should be made guiltie of one mans fault and therefore say they Adam sinned to his owne proper hurt and by his transgression hurted not his posteritie And in this that Adams sinne is passed to his posteritie that is come to passe by imitation and not by propagation Answere This Obiection being beleeued vtterly ouerthroweth our free Iustification by Christs righteousnesse performed by himselfe and imputed vnto vs as done by our selues For if Adams sinne is passed ouer vnto vs his posteritie by imitation onely then also doth it follow that wee haue no other profit by this righteousnesse of Christ performed by him for vs then that he is set before vs for an example to follow for in what sort wee are made partakers of Adams transgression to our condemnation in the same sort we are made partakers of Christs righteousnesse to our Iustification And so againe in what sort we are made partakers of Christs righteousnesse to our Iustification in the same sort wee are made partakers of Adams transgression to our condemnation And therefore as we being in Christ as our head and roote are iustified by the communication of his righteousnesse it being imputed to vs as done by our selues because that in him and by him by reason of our vnion with him we haue fulfilled the Law and satisfied Gods iustice So wee being come of Adam as the roote of all mankinde originally are guiltie of his transgression because that in him and by him by reason of our vnion vvith him see haue all sinned 2 Obiection The Soule is newly created and commeth immediatly from God who is perfectly righteous and so the Soule cannot be naturally and originally sinfull as the flesh vvhich descendeth from Adam And it being a spirit and a thing immateriall can not be infected of the body being a thing materiall Therefore it standeth not with Gods iustice that the soule hauing no sinne of her owne should beare the sinne of another namely of Adam which was committed so long before neither is it to be thought that God who forgiueth vs our owne sinnes will impute the sinnes of another vnto vs. Answere The cause of our hereditary corruption as well of our soules which by God are into vs infused pure and by vs from him receiued pure as of our flesh which descendeth from sinnefull Adam is not in the substance of the soule or in the substance of the body but in this that vnto the penaltie of God the Creators decree by Adam wittingly and vvilfully transgressed Adam and all his posteritie both in their soules and bodies were and are to be subiected For why should any Pelagian thinke of this as hard and vnreasonable seeing it seemeth vnto our selues iust and reasonable that the Potter may dispose of his Pots made by himselfe to what vse he wil and seeing it seemeth iust and reasonable to our selues to subiect to lawes made by our selues both the Parents and the Children vnborne and their posteritie long after succeeding 3 Obiection Against this first principle the Papists do further obiect That man hath free-will which vvhosoeuer denieth say they is worthy to be beaten like a Stocke-fish vntill he confesseth that they who beateth him haue free-will either to beate him or to cease from beating him for if one doe denie the fire to be hot the best way to perswade such a one is to cast him into an hot Ouen Answere The answere vnto this obiection is this First that all reasonable creatures haue free-will in morall and ciuill acts and secondly that all wicked men haue free-will from coaction and violence thirdly that among all sinnes wicked men make free choise to put some in practise But this freedome is wanting to Adams posteritie to wit by nature to thinke or doe any thing which is good before God and acceptable in his sight because that by Adams transgression mans free-will is brought into the bondage of sinne 4 Obiection If mans free-will by Adams transgression be in such bondage of sinne that it cannot make no choise of good then doth free-will lose its owne nature for where sinne must needs be chosen there can be no libertie and consequently all the libertie which mans free-will hath is freely to giue to the Diuell and so man is by God punished for that which hee cannot auoid Answere There be three kindes of liberties or freedomes the first is libertie from compulsion the second is libertie from sinne the third is libertie from miserie The first kinde of libertie was

was praying into the hands of his Father without trembling or strugling or any shew of sense of his paines who can sleepe when he will as Christ dyed when hee would who can lay aside his Garment as Christ laid aside his Flesh who can so leaue his place as Christ left his life The laying downe of his life was no imposed punishment nor forcible inuasion of death vpon him but a voluntary Sacrifice rendred vnto God for our sinnes and his bloud thus shed vpon the Crosse is a full and perfect satisfaction for our sinnes We must not be so childish as to thinke that the bloud of Christ in sensible flesh is a perfect Sacrifice rendred to God for our sinnes to satisfie Gods wrath excluding the vnion operations and passions of his soule whilest his body suffered and in the end dyed but in the shedding of his bloud wee must include all his suffering both of body and soule which testifie his patience and perfect obedience euen to the shedding of his bloud vpon the Crosse. Secondly let vs see how the precious Bloud and Death of CHRIST crucified is of infinite vvorthinesse and merit for that in regard it must vvorke infinite things for vs to wit it must deliuer vs from eternall death in Hell and bring vs to life euerlasting in Heauen in respect of eyther of which it must needes be of infinite value or else it profiteth not For an infinite purchase cannot be made without an infinite price this infinite price cannot be found in our owne merits whose thoughts words and deedes are continually euill Shall vvee then seeke for it in the euerlasting paines of Hell they are neyther meritorious nor infinite meritorious they be not for to be eternally separated from God can deserue no thankes with God if any man fall away from God God hath no pleasure in him saith the Apostle And hee vvho suffereth Hels paines is hated and no wayes beloued for Christs sentence shall be Depart from me you cursed into euerlasting fire And as Hels paines be not meritorious no more are they infinite in waight but in time onely for they must be euerlastingly suffered before they can be infinite and the Diuels and men which shall suffer them cannot endure any infinite sense of paine because they be finite Creatures God onely is infinite but the vengeance of sinne continueth for euer because no creat●…re is able to beare an infinite waight of punishment Since then neyther our owne merits nor the paines of Hell haue neyther worth nor waight sufficient in themselues to satisfie the anger and procure the fauour of GOD wee must seeke to Heauen euen to God himselfe for the true ransome of our sinnes and redemption of our Soules which wee can finde no where but in the person of Christ Iesus who being true God tooke our nature vnto himselfe to become one with vs and communicateth his spirit vnto vs to make vs one with him and by the infinite price of his bloud bought vs from the power of hell and brought vs vnto God for neyther the Vertues of Christs humane soule though they were many nor the sufferings of his flesh though they were painefull are simply infinite vntill wee looke vnto his person being the eternall Sonne of God Then shall wee finde that God vouchsafed with his owne bloud to purchase his Church and that wee were reconciled vnto God when we were his enemies by the death of his Sonne Moreouer concerning the infinite merit of Christs death and passion if betweene the Creator and the best of his Creatures there be an infinite distance then betweene the most glorious and blessed Throne of God in Heauen and the most base and cursed Crosse of Christ vpon Earth must needes be so infinite a distance that neyther men nor Angels can comprehend it and by consequence the Obedience of Christ who being in the forme of God humbled himselfe and became obedient to the death euen to the death of the Crosse was infinite and did in farre higher degree please God the Father then the Rebellion of Adam did displease him for Adams disobedience was the Sinne of man but Christs Obedience was the virtue of God which Obedience being infinite doth more then counteruayle Adams Disobedience and for that cause the Iustice of God is better satisfied with the Obedience of Christ then with the vengeance it might haue executed on the sinnes of men for God hath no pleasure in the death of the vvicked neyther doth hee delight in mans destruction but with the Obedience of his Sonne hee is well pleased and therein his Soule delighteth This is my wel-beloued Sonne in whom I am well pleased Loe my Chosen my Soule taketh pleasure in him in which vvords God doth not onely note the naturall loue betweene himselfe and his Sonne but hee giueth full approbation of his Obedience as being thereby as with a condigne compensation fully satisfied for the sinnes of man But here is to be noted that although the bloud of Christ crucified be a sufficient price to satisfie Gods iustice for the sinnes of all the world if men could and would apply the same to themselues by Faith yet it is estectuall onely to them who are vnited vnto Christ so that Christ is theirs and they are Christs for they onely haue power to apply his bloud vnto themselues by Faith For euen as a soueraigne Salue so Christs bloud hath sufficient virtue to heale all and it is effectuall for the healing of those onely vnto whom it is applyed Seeing then there is no meanes to purchase our Redemption but by the infinite price of Christs precious bloud let vs highly esteeme of so precious a thing and with all diligence seeke to make it ours and to vse it to the glory of God and not to our owne licentiousnesse for being bought with a price wee are not our owne but his who hath bought vs and therefore wee are not to serue our owne lusts but to glorifie him both in our Soules and Bodyes which are not ours but his who bought vs. This is the very good and end of our Redemption and it is the true libertie and happinesse of the Saints and blessed Angels in Heauen willingly and chearefully to serue the Lord by whom they were brought to that happinesse The fourth PRINCIPLE THe M●…rits of Christ crucified and his whole Person and all his G●…aces and Benefits stored vp in his Man hoode are made ours by being vnited vnto him as Members of his Mysticall Body by Faith wrought in our harts by the operation of his Spirit dwelling in his Man-hoode and from thence descending vnto vs his Members Notes vpon the fourth Principle THe mysticall vnion whereby Christ and his members which are all true beleeuers and they only are actually coupled together into one mysticall body is not carnall as a thing to be vnderstood according to the common capacitie of men and therefore wee must